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The problem of reconciling the ideal justice of God with the sufferings of the righteous and the prosperity of the wicked in the world was forced inescapably on the attention of the Rabbis

The problem, frequently mooted in the Bible, of reconciling the ideal justice of God with the sufferings of the righteous and the prosperity of the wicked in the world, was forced inescapably on the attention of the Rabbis by the downfall of the monotheistic Jewish State and the triumph of heathen Rome. They solved it by assigning capital importance to a factor which in the Bible is only vaguely and obscurely hinted at – the hereafter or future world. It became an article of faith with them that the righteous suffer only in this world, the reward for their good deeds being reserved for them in the hereafter, while the wicked receive all their rewards in the present world for their few good deeds, and await their punishment in the future world. The spheres of the righteous and wicked in the next world are designated the ‘Garden of Eden’ and ‘Gehinnom’ respectively. This view was first clearly stated by Rabbi Akiba, who finds in the biblical ascription ‘A God of Truth’ (Deut. xxxii, 4), a categorical affirmation of divine justice. God is very particular with both the righteous and the wicked. For He exacts payment for the few evils which the absolute righteous perform in this world, in order to give them a goodly reward in the future. Likewise, He gives abundant peace to the absolute wicked and pays them for the few good deeds they perform in this world, in order to punish them in the future.’ Similarly, when Rabbi Ishmael was being led out to execution together with Rabbi Simon b. Gamliel, he ascribed the latter’s fate to the offence which he had committed in delaying justice, implying that he, himself, too was about to suffer in this world for his sins.

A. Melinek, “The Doctrine of Reward and Punishment in Biblical and Early Rabbinic Writings,” in Essays Presented to Chief Rabbi Israel Brodie on the Occasion of His Seventieth Birthday, ed. H.J. Zimmels, J. Rabbinowitz, & I. Finestein (London: The Soncino Press Limited, 1967), 284-285.

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At some time in the history of Israel, the belief in a perfectly retributive providence began to be shaken

This doctrine of a rigid correspondence between merit and reward, and between sin and punishment, however, is not propounded by every one of the biblical writers. At some time in the history of Israel, the belief in a perfectly retributive providence began to be shaken. It is difficult to say what were the causes of this. All that one can see is that, in course of time, men began to be perplexed by an apparent inconsistency in the administration of God’s justice. For while the righteous suffered the most grievous hardships, the wicked enjoyed great prosperity. These problems could not be lightly set aside. Some attempt had to be made to answer the questions which disturbed the righteous who suffered. So it was suggested that these afflictions were sent as a test of character. This approach to the problem is clearly developed in the book of Job, which was an attempt to answer the dilemma of those who believed that suffering is a sign of divine displeasure and presupposed sin on the part of the sufferer.

A. Melinek, “The Doctrine of Reward and Punishment in Biblical and Early Rabbinic Writings,” in Essays Presented to Chief Rabbi Israel Brodie on the Occasion of His Seventieth Birthday, ed. H.J. Zimmels, J. Rabbinowitz, & I. Finestein (London: The Soncino Press Limited, 1967), 278.

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For Jews, one might posit that the composition of texts in manuscript never disappeared from Jewish culture.

In his Print, Manuscript, and the Search for Order, David McKitterick characterizes the relationship between print and manuscript in the early modern period as a long divorce. For Jews, one might posit that the divorce was never finalized: the composition of texts in manuscript never disappeared from Jewish culture. The writing of a Torah scroll, the composition of a mezuzah, and other such sacred objects continues uninterrupted. Even beyond these basic ritual functions, manuscript writing continued to play a crucial role in Jewish societies for centuries after the invention of printing, and manuscripts continue to exist in persistent tension with printed books.

Yaacob Dweck, “What Is a Jewish Book?,” AJS Review 34, No. 2 (November 2010), 371.

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The study of the Pentateuch with the view of indicating the re-attachment of halachoth to the written law was known as middoth

The study of the Pentateuch with the view of indicating the re-attachment of halachoth to the written law was known as middoth (modes, measures) or, in its Aramaic equivalent, mekilatha. Thus, we read: ‘Better is he who studies halachoth and is conversant with them, than he who studies halachoth and middoth and is not conversant with them, but – it is his ambition to be acclaimed a student of mekilan.’ The term ‘middoth’ and its Aramaic translation ‘mekilatha’ had also the meaning of a scroll or a set of rules. It may thus refer to a set collection of Beraithoth.

S.K. Mirsky, “The Schools of Hillel, R. Ishmael and R. Akiba in Pentateuchal Interpretation,” in Essays Presented to Chief Rabbi Israel Brodie on the Occasion of His Seventieth Birthday, ed. H.J. Zimmels, J. Rabbinowitz, & I. Finestein (London: The Soncino Press Limited, 1967), 297.

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The renewed activity of re-attaching halakhot to the written Torah in Hillel’s time are due to the struggles of the times

The circumstances which brought about renewed activity in re-attaching halachoth to the written Torah at the time of Hillel are undoubtedly to be sought in the struggle of the Pharisees with the Sadducees, and in turn these circumstances necessitated the establishment of schools – the houses of Shammai and Hillel – who came occasionally together for academic discussions.

S.K. Mirsky, “The Schools of Hillel, R. Ishmael and R. Akiba in Pentateuchal Interpretation,” in Essays Presented to Chief Rabbi Israel Brodie on the Occasion of His Seventieth Birthday, ed. H.J. Zimmels, J. Rabbinowitz, & I. Finestein (London: The Soncino Press Limited, 1967), 295.

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The legal device is introduced to preserve the principle and the purpose for which the law was ordained

The legal device is introduced to preserve the principle and the purpose for which the law was ordained. In Jewish law, likewise, the legal device was instituted not to circumvent the law, but to serve as a guard against the threatened neglect of a Biblical precept. It is scarcely necessary to stress that, as in the case of the Jewish people, changes, political, social and economic, have often taken place, the Jewish legislators felt impelled to contrive some legal instrument in order to preserve the idea and concept underlying a given precept. Such a device would help to maintain the Law and thus prove valuable in furthering the welfare of the individual, the group and the community.

M.S. Lew, “The Humanity of the Halachah,” Essays Presented to Chief Rabbi Israel Brodie on the Occasion of His Seventieth Birthday, ed. H.J. Zimmels, J. Rabbinowitz, I. Finestein (London: The Soncino Press Limited, 1967), 244.

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Embracing the whole domain of existence, the halachah, far from taking no account of particular situations, has paid due regard to the humanities of life

The halachah has been ridiculed for its preoccupation with texts and hair-splitting minutiae even as criticism has often been levelled against Judaism for its arid legalism. In disparaging the halachah as a system cold, rigid, and impersonal, the critics overlooked or failed to see the ideas and concepts of humanity, sympathy and compassion that are embedded in the Jewish legal system and its literature. Embracing the whole domain of existence, the halachah, far from taking no account of particular situations, has paid due regard to the humanities of life. Indeed, like Biblical teaching, rabbinic legislation has been guided by the highest moral principles, social criteria, and considerations of human welfare.

M.S. Lew, “The Humanity of the Halachah,” Essays Presented to Chief Rabbi Israel Brodie on the Occasion of His Seventieth Birthday, ed. H.J. Zimmels, J. Rabbinowitz, I. Finestein (London: The Soncino Press Limited, 1967), 243.

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Rejecting Judaism means not only rejecting traditional theologies, but also rejecting this core part of your self-identity

When a group of people share such a rich set of experiences and history, it really doesn’t matter whether or not they all believe the same things about God. The role of Jewish tradition in shaping our beliefs is so powerful, so primal, that it transcends the question of theology and becomes a simple fact about who we are. I can lose my faith in God, but I can’t change the fact that I’m Jewish anymore than I can change the fact that I was born American. Being Jewish is a principal part of what makes me “me.” Rejecting Judaism means not only rejecting traditional theologies, but also rejecting this core part of your self-identity, choosing to turn your back on a tradition that’s shaped your whole life to this date.

Zack Beauchamp, “Judaism Without God,” Tablet (25 June 2012) {http://www.tabletmag.com/scroll/104444/judaism-without-god}

“…historic Judaism has been neither religion nor nationalism exclusively, but religion and nationalism organically intertwined”

In truth, historic Judaism has been neither religion nor nationalism exclusively, but religion and nationalism organically intertwined. Whoever attempts to separate them, to make the tradition appear as if it were only religion or only nationalism, will succeed in concocting an aberrant monstrosity, a caricature which won’t even resemble authentic Judaism.

Roland B. Gittelsohn, Partners in Destiny: Reform Judaism and Zionism (New York: Union of American Hebrew Congregations, 1984), 2.

“Let the Jew really become familiar with this part of his heritage”

Let the Jew really become familiar with this part of his heritage. Let him, through a little effort at learning and devotion, come to know and to understand his faith, even if only in a very simple and elementary manner. He will soon realize that Judaism is a superb religious philosophy of life, a religion which is highly intelligent as well as being emotionally deeply attractive; that it is forward looking and indomitably hopeful; that it is a religion through which mankind can really seek and progressively find its salvation and happiness upon earth.

Leon I. Feuer, On Being a Jew (New York: Bloch Publishing Company, 1947), 76.